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פרשת לך לך 24th October '15 י"א חשון תשע"ו For Questions on Divrei Torah or articles, to receive this via email or for sponsorship opportunities please email mc@markittech.com Now in Yerushalayim, Antwerp, Baltimore, Bet Shemesh, Borehamwood, Chile, Cyprus, Edgware, Elstree, Gibraltar, Hale, Holland, Hong Kong, Ilford, Johannesburg, Las Vegas, London, Los Angeles, Manchester, Melbourne, Miami, New York, Petach Tikva, Philadelphia, Radlett, Toronto, Vienna, Zurich
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THE SHEVA BERACHOT OF LECH LECHA
Chief Rabbi Ephraim Mirvis
Chief Rabbi of the United Hebrew Congregations of the Commonwealth After instructing Avraham Avinu to embark on his momentous “Lech Lecha” from Haran, Hashem promised seven significant brachot: I will make you into a great nation; I will bless you; I will make your name great; you shall be a blessing; I will bless those who bless you; I will curse those who curse you; through you all the families on earth shall be blessed (BEREISHIT 12: 2,3). When celebrating their marriage, a chatan and kallah embark on their own special “Lech Lecha” when they leave their parents’ home (some even leave their country and the place of their birth as well). As such, the seven brachot promised to Avraham and Sarah are very relevant to them as well. It is our hope that many will descend from them, that Hashem will shower bracha and
PARSHAH
לעילוי נשמת הש"ץ שלמה בן אברהם משה ז"ל לעילוי נשמת חנה בת אלעזר ע"ה
to Moriah, explained by Chazal to mean the source of Hora’ah (teaching) for the Jewish people, as it states, “For out of Zion shall the Torah go forth and the word of Hashem from Jerusalem”. Our physical relocation to Israel is only stage one of our ultimate aliyah. In stage two, we are required within Israel to devote ourselves to the study of Torah and the attainment of spiritual goals. Similarly, marriage provides an opportunity for two “Lech Lechas”. The first is a physical union as described in Bereishit: “Therefore, shall a man leave his father and his mother and he shall cleave to his wife and they shall become one flesh” (2:24). Within that relationship, it is incumbent upon the couple to embark on a second exciting and fulfilling “Lech Lecha”, by establishing and maintaining a Jewish home which is filled with spirituality, learning and middot tovot, with the presence of Hashem being constantly felt.
simcha upon them, that they will have a good name and reputation
The most crucial vehicle for achieving this goal is Shabbat. Ot
and will be a blessing for their surroundings. We pray that all
hi leolam - a weekly true and authentic Shabbat experience infuses
others will assist, encourage and bless them and not the converse
our homes with meaning and joy and provides a visible sigh
and that all will be inspired and enriched through coming into
of kedushah and taharah.
contact with them.
Baruch Hashem, on this Shabbat Parshat Lech Lecha, Shabbat
In anticipation of their chuppah, a chatan and kallah look
UK is bringing the beauty, relevance and life-enhancing properties
forward to their married life as “the Promised Land” of their
of Shabbat to larger numbers of Jews throughout the UK than ever
dreams. Fascinatingly, there is another important “Lech Lecha”.
before. May we all bezocheh to make the most of Shabbat UK as an
The second is in Parshat Vayera, where Hashem instructs Avraham
opportunity to encourage as many Jewish people in the country as
to take Yitzchak to the Akeda: “And go (Lech Lecha) to the land of
possible to achieve a double Lech Lecha – by establishing Jewish
Moriah” (BEREISHIT 22:2). Avraham and Sarah made a double aliyah:
homes and through being committed to Torah and mitzvot.
they first physically entered into Eretz Yisrael and, once they were
May we all become like Avraham and Sarah, from whom Jewish
there, they embarked on a second pilgrimage, which took them
continuity flowed to all the generations that followed.
T H I S PA G E H A S B E E N K I N D LY S P O N S O R E D
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1. What letter was added to both Avram’s and Soro’s name and why particularly this letter?
Menuchat Shabbat: The Spiritual Tranquillity of Shabbat and its input
Dayan Abraham David
Rabbi of Od Yosef Hai In the beginning of the second chapter of Bereshit the pasuk says, “Vayechulu hashamayim ve’haaretz vekhol tzeva’am vaychal Elokim bayom hashevi’i melachto asher asa, vayishbot bayom hashevi’i mikol melachto asher asa” “And the heaven and the earth and their hosts were completed, and G-d completed on the seventh day His work which He had
PARSHAH
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that ‘Menuchat Shabbat’ is a special creation, not just a situation of refraining from work. So really the creation was completed on Shabbat with ‘Menucha’ referred to in the Ten Commandments as ‘vayanach bayom hashevi’i’ – that G-d rested on the seventh day with the tranquillity of Shabbat He created. Rabbi Zev Soloveitchik of Brisk explains the tefillah we say in the Amidah of Shacharit Shabbat“Gam bimnuchato lo yishkenu arelim, ki le’amecha yisrael
made, and He ceased from all the work He had made.” We make this declaration every Shabbat both in the tefillah and
natato be’ahava.” Not only did he not give the Shabbat to the nations of the world,
in Kiddush. The pasuk seems to tell us that G-d's work was completed on the seventh day – vaychal Elokin bayom hashevi’i melachto asher asa, however in the ten commandments mentioned in Shemot (20:11), it says clearly that the creation was made in six days and Hashem
but He did not give them the gift of dwelling in its ‘Menucha’ – the tranquillity of Shabbat. This He only gave it to His people, Yisrael, with love. This is also based on the fact that the ‘Menucha’ of Shabbat is a creation. This menucha has been given only to the Jewish people who
rested on the seventh. “Ki sheshet yamim asa Hashem et hashamayim ve’et haaretz, et hayam ve’et kol asher asher bam, vayanach bayom hashhevi'i” "For in six days G-d made the Heavens and the earth, and the sea and all that is in them, and He rested on the seventh day." This contradicts our original pasuk in Bereshit, that the creation was completed on the seventh day. In fact the Talmud in Megillah 9a mentions that the 70 Rabbis who translated the Torah for the Greek King Talmai, each individually unaware of the others, changed the words in their translation from “Vaychal … bayom hashevi’i” to “Vaychal bayom hashishi” - that G-d completed His work on the sixth day – so that the King should not assume from the literal translation that G-d continued the creation on Shabbat.
keep the Shabbat and its laws. No other nation, even if they do not work on Shabbat, can enjoy this special tranquillity of spirit. A Jew who keeps the Shabbat enters a world of menucha which refreshes his soul, bringing it closer to G-d, and puts back what the previous six days have taken out of him. On Shabbat we can feel free and in peace to come back to our true selves. The Or Hachayim explains that the creation of the six days was like a body without a soul or purpose and on Shabbat it received its spiritual input and sustenance to become complete. This was the Vaychal Elokim bayom hashevi’i on the seventh day. And that happens every Shabbat. Hashem puts into the Shabbat a spiritual input into the creation and gives the world sustenance and purpose as indicated in the last words of the Vaychulu, “asher bara Elokim Laasot,” continuing for all Shabbatot. That is also why a baby boy has
Rashi (Rabbi Shlomo Yitzchaki) in his commentary on Bereshit brings two answers from the Midrash to this apparent contradiction. In the first, Rabbi Shimon Bar Yochai explains that G-d completed creation on the very last split second of the sixth day, and since we are unable to discern that precise moment, it seemed to us, and was mentioned in the Torah, as the seventh day.
to pass through a Shabbat before he is able to have a brit mila. This would explain the saying of our Rabbis, that one who keeps the Shabbat and makes the declaration of Vayechulu hashamayim ve’haaretz becomes a partner in the creation of the world. How can he become a partner in the creation which was already created? The answer is as the Or Hachayim explains that every Shabbat, Hashem
Rashi brings another answer from the Midrash that what the
gives life and sustenance to the creation for the coming week as
world was missing was ‘Menucha’ – “Ba Shabbat, ba menucha” –
was the case on Shabbat Bereshit, we become partners in this. The
that when Shabbat came in, it brought peace and tranquillity to the
keeping of Shabbat gives us a merit not only on a personal level to
world. In fact, the Midrash says explicitly that after all creation, peace,
enjoy its ‘Menucha’ but to give a spiritual input and sustenance to the
tranquillity and calm were created on Shabbat, here we see clearly
whole creation.
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2. Why is the great miracle of Avrohom’s surviving being thrown into the furnace not recorded in the Torah?
PARSHAH
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The Importance of Tefilah
Rabbi Aaron Bassous
Rabbi at Beth Hamedrash Keneset Yechezkel
We have just emerged from the Chag of Succot. Every person bought their etrogim and no doubt searched for a mehudar etrog. What is the halachic definition of a mehudar etrog? The following four boxes need to be ticked in order for an etrog to be mehudar: 1) that it must not be murkav, i.e. from a grafted tree, 2) that it should be complete without any pieces missing, 3) that it should not have a blemish and 4) that it has a nice shape. Since the etrog is symbolic of the heart and sincere prayer comes from the depths of one’s heart, we can take a powerful lesson from the etrog and apply it to our prayers. Let us look closely at the four aspects of a mehudar etrog and see if we can ensure that all our teffilot are also conducted in a mehudar way in line with the very same criteria. We said the first criterion is that the etrog should not be from a murkav tree, i.e. it should not be mixed with other species. The same should apply to our prayers. We should ensure that our prayers are not be mixed with diburim shel chol – idle chatter. I have already outlined the sources of this halacha from several places in the Shulchan Aruch (SEE SIMANIM 146:2 AND 124:7), the Mishnah Berura (OT.27 OVER THERE) and the Ben Ish Hai in Parshat Vayikra (OT.1). The second criterion - we should ensure our prayers are not lacking, or missing in parts. Rather our prayers must be recited in full - from the beginning of Shacharit, from the Akeida - until Aleinu Leshabe’ach at the end. The same applies to Mincha – to begin from Lamnatze’ach and end at Aleinu Leshabe’ach. It is important to note the words of the Kaf HaChaim (SIMAN 52, OT.2) on this topic: “And take heed – that in the whole seder of our prayers, which were established by our Sages, there is within them deep hidden secrets and awesome things… therefore one needs to be very careful to ensure he recites the whole seder of our prayers and in the correct order and not to leave out one part. Furthermore, we know the story of how the Maggid warned Maran (HaRav Yosef Caro) to make sure he comes to Shul very early in order to be able to recite the prayers fully and without missing out any sections… the Maggid explained that if one misses out parts of the prayers the result would be a disruption and disorder in the spiritual pipelines that are channelled down from Above.” The Kaf HaChaim then testifies that many Gedolei Yisrael would endeavour to recite their prayers fully and in the correct order if they were late for Shul and that this is his own practice. He then stresses that the necessity of reciting one’s prayers takes precedence over the mitzvah of davening together with a congregation. In line with this subject,
the Holy Ari z’l writes in Shaar HaKavanot (DAF. 41, SECTION 4) that one should not remove his tefillin until the end of Aleinu Leshabe’ach. The third criterion is to ensure that our prayers have no blemishes, i.e. that we recite all the words and letters clearly and with the correct pronunciation. The Shulchan Aruch rules that one should make sure to recite one's prayers word by word in the correct fashion (SIMAN 61:22). The fourth criterion is an aesthetic one – the ‘shape’ or appearance during prayer. It is important we are dressed nicely and appropriately in times of prayer. As the Rambam writes in Hilchot Tefillah (PEREK 5, HALACHA 5) that one should check that he is dressed appropriately and prepare himself accordingly. This is in line with the teaching of the pasuk: “Hishtachavu LaShem b’Hadrat Kodesh” – “ I will bow down to G-d in holy splendour” (hidur). The Rambam also writes (PEREK 8, HALACHA 12) that one whose shoulders are uncovered cannot be a Shali’ach Tzibbur. We should acknowledge the words of the Shulchan Aruch (SIMAN 91:6) who writes that Torah scholars and their students must pray in a state of ‘ituf’, i.e. whilst they are wrapped (atufim), which can be done with a Talit Gadol, or with a hat and jacket depending on the prayer. Now that we have taken a lesson from the hidur criteria of the etrog, let us acknowledge some other very important hidurim of tefillah and try to fulfil these on a daily basis be"H: 1. One must try his best to be one of the first ten congregants in Shul for Shacharit (SHULCHAN ARUCH, SIMAN 90:14). This applies to Mincha and Arvit as well (SHALMEI TZIBBUR DAF 23). 2. It is a mitzvah to run when on the way to Shul (SHULCHAN ARUCH, SIMAN 90:12)
3. One should pause at the moment of entering Shul in awe and fear of entering the Sanctuary of the King of the Universe (SHAAR HAKAVANOT, PAGE 3). 4. One should make a permanent place for their prayers (SHULCHAN ARUCH, SIMAN 90:19). It is well known that HaRav Elyashiv zt’l held that it is permitted to be late to one’s regular Minyan where his fixed place is for prayer, rather than davening on time in a later Minyan. HaRav Chaim Kanievsky in Orchot Yosher writes that terribile perils can befall a person like issues with parnassa, or death (lo aleinu), if one does not pray in a fixed place every day. Despite this, it is important to be aware that one must never eject a guest from his seat in order that he should daven in his fixed place. Such behaviour would not be considered derech eretz and could also lead to chilul Hashem.
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3. Why does the Torah tell us about the battle between the four kings and the five kings?
Shabbos: Out of This World
Rabbi Shimon Winegarten
Rav of The Bridge Lane Beis Hamedrash
PARSHAH
4
How exhausting was your “week”? Rushed off your
realm of the World to Come. Then you attain a state of “rest” because
feet? Haven’t stopped running from the office to
you have finally arrived. You suspend all work and freeze mundane
the Daf, learning with your kids, attending a family
or creative activities that are no longer relevant as they have being
simcha? Well, don’t worry. Shabbos is just around
superseded once you have reached the ultimate point of “being”.
the corner!
Different worlds and atmospheres (e.g. Earth and the moon) are
But we do ourselves a disservice if we only superficially relate to Shabbos as a day of respite when it is supposed to be the highlight
subject to a different set of laws. So too, the attitude, demeanour and outlook to Shabbos, has to be nothing like that of the rest of the week. How Shabbos is meant to be “an otherworldly experience” finds
and culmination of our week. Our daily lives are fascinatingly organized around the “week” that mirrors how Hashem created the universe: 6 days of creative work
exquisite expression in some of the laws and rabbinic decrees associated with the day. Here are three examples: Muktzeh - Anything that has no use on Shabbos is deemed
followed by the 7th day of rest on Shabbos. It is not a day that is similar to the other weekdays but extra special – one with added delicacies such as gefilte fish, kugel and cholent! Shabbos is totally different. It is nothing like the other days of the week. Its distinction is characterised in Havdalah as the difference “between holiness and mundane, light and dark, Israel and non-Jews, the 7th day and 6 days of work”.
muktzeh, “set apart”. An object has to be muchon, “prepared”, to enable it to be moved or used on Shabbos. Otherwise, it is cut off as it is associated with mundane weekly activities. A Shabbos Walk - On the Shabbos, you are not supposed to walk in the same manner as we do on the weekdays (see Yeshayah 58:13). You have to replace the mad running and rushing of the week with a calm, unhurried pace.
One of the reasons why it is “worlds apart” is because the relationship between the week and Shabbos powerfully mirrors the two phases of human existence: the 6 days of the week parallel man’s life in Olam Hazeh, “this world”, compared to the 7th day of Shabbos
Nisht auf Shabbos geret – The talk of Shabbos is also of a different variety and flavour (SEE YESHAYAH 58:13). If it is “not-tobe-talked-about-on-Shabbos”, then don’t talk about it. Safeguard the utterances of your lips. Business or mundane matters are not
that reflects his ultimate existence in Olam Haba, “the World to
discussed. Focus on mitzvah matters – divrei Torah on the parsha,
Come”.
inspiring stories about middos tovos and the like.
What does it mean that Shabbos is may’ayn olam haba, a
Shabbos is a taste of the future in the present. Every week the Jew
semblance of the World to Come? Why is it so important to “taste”
traces how Hashem created the universe. Indeed, the week carries
the future world at the end of every working week in the present?
with it an echo of a lifetime journey. One’s outlook at life during the
And how do we go about this in practice?
week in Olam HaZeh as the “means” to arrive at the Yom Shekulo
In the two different stages of life, the 6 days of the week and this
Shabbos, the Day that is All Shabbos, in Olam Haba that is the “ends”.
world represent the journey. This is the time for human creativity and
By setting apart all the mundane, weekly activities that had earlier
for hard “work”. It is the process of “preparing” and of “becoming”.
occupied his time on Shabbos, he regularly focuses his attention on
But at all times, one’s attention has to be with an eye firmly focused
the “direction” that his life is heading.
upon reaching your destination: the 7th day of Shabbos and spiritual
Let us savour the taste of Shabbos as it is truly “out of this world”!
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4. After the battles, the pasuk mentions that the King of Sedom came to Avraham and then interrupts it with the meeting with Malki Tzedek (14:18). Why?
The Power of Shabbos
Rabbi Dovid Cohn
Rov of North Hendon Adath Yisroel/ Dayan, Golders Green Beis Din
The pasuk at the beginning of Parshas Vayakhel says:
PARSHAH
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This is reinforced by the famous pasuk that we recite each week in the Shabbos morning Kiddush:
ויקהל משה את כל עדת בני ישראל ויאמר אלהם אלה הדברים אשר צוה ה’ לעשת אתם
ושמרו בנ’’י את השבת לעשות את השבת לדרתם ברית עולם ביני ובין בני ישראל אות היא לעלם
“And Moshe assembled all the congregation of the Children of
“And the Children of Israel shall keep the Shabbos, to make the
Israel and he said to them, ‘These are the things that Hashem
Shabbos an eternal covenant for their generations. Between
has commanded us to do’.”
Me and the Children of Israel it is a sign forever...”
This is followed by the command to keep Shabbos, as the pasuk says
If we strive for continuity and eternity within Klal Yisrael both collectively and as individuals, if our goal is that we want to ensure
....... ששת ימים תעשה מלאכה וביום השביעי יהיה לכם קדש “For six days melacha shall be done and the seventh day shall be holy for you“
that the Torah is practised in succeeding generations, and kept by our children and grandchildren forever – l’dorosam bris olam – the secret is ושמרו בנ’’י ישראל את השבת. Shabbos is the eternal sign of connection that exists between us and our Creator, it is the ‘’אות לעולם.
There are two obvious questions: 1. Why was it so important that the entire Jewish people needed to be assembled? 2. The words ‘ ’אלה הדבריםin the first pasuk quoted above imply
But why should this be so? Why is the observance of Shabbos so pivotal to the continuation of our people? In Sefer Yeshaya, (12:2), the Navi tells us:
...שומר שבת מחללו ושומר ידו מעשות כל רע
that an exhaustive list of mitzvos is about to follow. However, we find that the subsequent pesukim only discuss the one mitzvah of Shabbos.
“He who guards Shabbos not to profane it and he who guards his hand not to do evil.”
Many of us are acquainted with first-hand accounts of people who
At first glance there does not seem to be any correlation between
came to this country in the first half of the last century and were
the two phrases in this pasuk. However, on closer observation we
moser nefesh (made great personal sacrifices) to keep Shabbos in very
may notice that the Navi is informing us of a natural progression. A
adverse circumstances. They would find a new job on Monday, only
person who commits himself to keeping Shabbos properly will be
to be dismissed the following Friday afternoon, when they insisted on
imbued with an extra measure of holiness - kedushah – which in turn
being allowed to leave work in order to be home in time for Shabbos.
will provide him with the inner strength he needs to keep all the other
Each week these new Jewish immigrants would return home with the
mitzvos.
news that they had lost their only source of income - a huge nisayon, test, especially in view of the fact that there were no welfare benefits available. Nevertheless there were those who withstood the challenge and soldiered on. Others unfortunately succumbed to the pressure of earning a stable livelihood, and stopped keeping Shabbos as a result. Generally those who remained loyal to Shabbos observance remained frum, as did their descendants. Those who compromised their Shabbos observance often very quickly lost their connection to Judaism, despite their original pledge to remain committed to all
In the same vein we ask Hashem in the Shabbos morning shemoneh esrei:
אלקינו ואלקי אבותינו רצה במנוחתנו קדשנו במצותיך ותן חלקנו וטהר לבנו לעבדך באמת.... בתורתך “Our G-d and the G-d of our fathers, may You be pleased with our rest. Sanctify us with Your commandments and grant our share in Your Torah........ And purify our heart to serve You sincerely.” Once we have experienced and kept the day of Shabbos, we are
other mitzvos. This stark contrast is indeed forecast in the first pasuk of Parshas Vayahkell. Although Shabbos is only one mitzvah out of 613, it is
invested with an extra kedushah so that we feel more inclined to keep the Torah. The observance of its mitzvos then becomes much
the crucial link between Hashem and His people, and the key to our
easier throughout the whole ensuing week. This will, in turn, open
nation’s survival. Hence אלה הדבריםjustifiably refers only to Shabbos
our hearts to desire to learn the Torah until we are eventually able to
because the observance of Shabbos is pivotal to keeping all the other mitzvos. It is also self-understood that this vital message had to be relayed to the entire assembly of the Jewish nation.
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reach the incredible spiritual height of וטהר לבנו לעבדך באמת. It transpires therefore that increasing the quality of our Shabbos observance has a knock-on effect on our observance of all the mitzvos.
5. Why is it called Bris Bein Habesorim?
Shabbos Kodesh – THE purpose of creation
Rabbi Mordechai Ginsbury
Hendon United Synagogue, Raleigh Close
‘And G-d completed, on the seventh day, His
PARSHAH
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With this idea in mind we can better understand the opening words
work which He had done and He rested, on the
of the middle section of our Friday night Amidah: ‘You sanctified the
seventh day, from all His work which He had done’
seventh day for Your name’s sake, as the culmination of the creation
(BEREISHIS, 2;2).
of heaven and earth.’ The Hebrew word for ‘culmination’ is ‘tachlis’,
This verse, so familiar to us as
part of our weekly Friday night Kiddush, contains
which can also mean ‘purpose’; in effect we are acknowledging that
an apparent internal contradiction which Rashi,
our weekly celebration and observance of Shabbos is itself a central
the great mediaeval commentator, ponders. If G-d
purpose and validation of creation.
‘rested’ on the seventh day, how can the verse begin
In the concluding stanza of the zemer ‘Mah yedidus menuchoseich’
by telling us that He ‘completed’ His work on the
(‘how precious is your, the Shabbos Queen’s, rest’) we describe
seventh day? Rashi suggests two answers:
Shabbos as providing ‘a foretaste of the spiritual afterlife.’
•
G-d is so omnipotent and precise that He did that which
Rabbi Yeruchem Levovits of Mir taught that the best way for
a human cannot. G-d ‘worked’ right up to the very last
a person to gain some understanding of what life after death will
split-second before Shabbos but stopped working just
feel like is to think about the joy and pleasure they experience on
as Shabbos commenced so that it appeared almost as
Shabbos. A day on which neither technology nor material matters
if He had worked on Shabbos but in fact He hadn’t •
hold sway over us, a day on which loftier and more transcendent
That which G-d ‘created’ on Shabbos itself was the
spiritual values come to the fore, a day on which we come into far
unique tranquillity and peace of the Shabbos day –
stronger contact with our inner selves and our Maker, a day on which
‘Shabbos commenced, tranquillity descended; this was
we can feel the essence of the purpose of creation.
the completion of the “work” of creation’!
The Gemarah in Shabbos (86B) states that Matan Torah, the
In our special Friday night Kabbolas Shabbos (welcoming of
giving of the Torah to the Jewish people, occurred on Shabbos. There
Shabbos) service, when we sing the beautiful composition of
is a Midrash (SHEMOS RABBAH, 29; 9) which says that ‘When The
Lecha Dodi, we refer to Shabbos as ‘last in deed, first in thought’.
Holy One, blessed be He, gave the Torah, no fledgling chirped, no
As implicit in Rashi’s second answer above, Shabbos is not merely
bird flew, no ox bellowed, the Angels did not fly, nor did the Seraphim
central to and vital for the maintenance of creation, it is in effect the
proclaim the holiness of G-d; the sea did not move, creatures did
very pinnacle and purpose of creation.
not communicate but the whole world was silent and hushed as the
People often consider the remarkable gift of Shabbos – a day on
sound “I am the L-rd your G-d” reverberated’. R’ Shimshon Pincus
which, as the ShabbatUK 2015 legend puts it, we ‘switch off the
in his work Shabbos Malkassa explains that it was not that G-d had
week, switch on Shabbat’ – as one which makes it possible for us to
to wait for silence to be heard, but rather that when the ultimate
work six days. In other words, it seems as if we rest one day in order
peace, silence and tranquillity of Shabbos rest is manifest, special
to work six. However, if we truly come to appreciate the centrality of
spiritual experiences happen and it is then that we connect with the
Shabbos to our lives, we will understand that exactly the opposite
true purpose of creation. May the wonderful phenomenon which is
is true – we work six days in order to be able to rest on the seventh!
ShabbatUK and the worldwide Shabbos Project enable ever more
Shabbos, as the very high point – the purpose – of creation itself, is
of Am Yisrael to experience our ultimate sense of fulfilment and
not a ‘tool’ by which we can come to work for six days; for the Jewish
purpose through the joyful observance of the most special gift which
people Shabbos itself is the ultimate experience.
G-d has given to His people.
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6. Why did Hashem wait until Avrohom was 99 years old before instructing him to do bris mila?
The Power of Shabbos
Dayan Menachem Gelley
Rosh Beth Din LBD & Rav of Ohr Chodosh
I would like to share an in depth understanding of
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The Or HaChayim in Parshas Yisro comments on the pasuk כי
the meaning of Shabbos based on an essay written
’ ששת ימים עשה הthat it was meant to articulate the time it took to
by Hagaon Rabbi Shlomo Zalman Auerbach ztv”l,
create the world, it should have read ’כי בששת ימים עשה ה. Rather, the
which was published in the first volume of the
meaning of the pasuk is that the world was created to endure for only
Yeshurun series.
six days. However, Shabbos was invested with the power to be the
On the pasuk ’ ויצא קין מלפני הthe Midrash relates that after
source of life for the world to continue for another six days. And so
Hashem admonished Kayin for his aveirah, he was met by his father,
on each week. The Or HaChayim thus declares that since Creation
Odom Horishon. Odom asked his son, “What is your verdict?” Kayin
there has not been a Shabbos that was not observed by at least one
responded that he had done teshuvah and that his judgement was
person; were that not to be the case, the world would cease to exist.
commuted. Odom was awed by the power of teshuvah and as a spontaneous reaction recited the Psalm מזמור שיר ליום השבת. The obvious question is what is the connection between Shabbos and teshuvah? A further question. The Gemara in Sanhedrin teaches us that a non-Jew who observes שבתis חייב מיתה. This is derived from the verse in Breishis ויום ולילה לא ישבותוie that there should be ongoing “work” without interruption. While we may understand that a working weekday should not be turned into a rest day, what however is wrong
This segulah, that of the world existing because of Shabbos, was given only to Yidden- – לעשות את השבת ברית עולם ביני ובין בני ישראלan exclusive Covenant between Hashem and the Yidden. Accordingly, a Yid who recites ויכולוwhereby he/she acknowledges the קדושה יתירהof being דבוקto Hashem and thus receiving an extra dimension of קדושה, is directly responsible for the continuation of the world for the next six days. He/she is indeed a partner to Hashem in
מעשה בראשית.
with a non-Jew observing Shabbos which ultimately demonstrates
The Zohar brought by the Beis Yosef in Hilchos Tefilin tells us that
the belief in the fundamental principle of faith that Hashem created
someone who wears tefillin on Shabbos is חייב מיתהsince his action
the world, a fact that non-Jews are also obligated to believe?
causes a diminution in the אותof Shabbos. (Shabbos and tefillin are
Yet a further question. The Gemara in Shabbos states that one
both referred to as אות.) In a similar vein we can now understand
who recites ויכולוon Friday night becomes a partner to Hashem in
why a non-Jew who observes Shabbos, a Shabbos void of kedushah,
Creation מעשה בראשית. However, how can one become a partner in a
a Shabbos bereft of the intense connection to Hashem that the
creation that has already been created? And in any event, how does
Shabbos brings, observed simply as a day of rest, as a workday
the recitation of ויכולוmake one a partner?
“switch off”, will have diminished the very essence of Shabbos and
The answer is as follows. We say in the Shabbos morning davening המנחיל מנוחה לעמו ישראל בקדושתו. That means that the rest and tranquillity of Shabbos is not just a “switch off” from the weekday’s chores. Rather it is a heritage of מנוחה של קדושה. The Gemara in Shabbos says, referring to Shabbos, אני-כי אני ה’ מקדישכם
רוצה לקדשם. The Mechilta in Ki Sisa says ושמרתם את השבת כי קדש היא מגיד שהשבת מוספת קדושה על ישראל-לכם. Experiencing Shabbos means being a ‘mekabel’ of this Kedushah; of being open and amenable to connecting with Hashem, to retuning to one’s שורש- real roots. This is the meaning of the נשמה יתירהthe ‘extra soul’ granted on Shabbos, through which a person becomes connected to Hashem in a more intense manner.
??? Quiz Time Answers can be found on back page
likewise is חייב מיתה. We can now understand the connection between teshuvah and Shabbos (they share the same root). By definition teshuvah is not simply the process of returning to where one was before one sinned. Rather it is a process of intensifying one’s connection with Hashem. When Odom Horishon was informed that even after the heinous sin of murder it was possible for Kayin to connect to Hashem, at the same time he realised a new dimension in the power of Shabbos which through its קדושהbestows a closeness to הקב”הand thus gives
כחfor the world to continue-.מזמור שיר ליום השבת Good Shabbos!
7. What weapons did Avrohom use against the powerful four kings?
Two Shabbosos will bring the Geulah for Am Yisrael
Rabbi Moshe Schmahl
Bais Avraham Goschalks, Ridgeway, Golders Green
PARSHAH
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Our Chachamim teach (Gemarah Shabbos )קיח ב,
The Bal Shem Tov reveals that before Creation, when Hashem and
“If we would keep two Shabbosos , the complete
His infinite light were the totality of existence, time did indeed exist,
redemption would come immediately.” What a
and that state of time was actually called Shabbos.
challenge our Sages presented us with, and how important it is, as we begin to understand the gift of Shabbos, and the notion that every single Jew needs to keep Shabbos. My keeping of Shabbos is not enough, I need yours as well.
Thus, that first Shabbos in the Garden of Eden would in fact have been the second Shabbos. Had Adam and Eve prepared for this second Shabbos as they were told, the perfect second Shabbos would have joined with the perfect first Shabbos, thereby creating Olam HaBah.
Hashem created Adam and Eve on the sixth day of Creation, and told them to “( ”לעבדה ולשמרהto work and guard), i.e. the Garden of
If Am Yisrael were to keep two Shabbosos completely in that spirit of “Hashem created the heavens and the earth in six days, and on the
Eden. seventh day He rested”, the Geulah would come. Additionally Hashem said, “Of every tree of the garden you may Chazal in the Gemarah on Shabbos have assured us that there is a freely eat, but of the Tree of the Knowledge of Good and Bad, you must fresh opportunity of bringing about the ultimate Geulah. All we need not eat.” However, since the Tree of Knowledge was created, it would is for Klal Yisrael to come together to keep this pair of Shabbosos surely have a purpose, and a positive one at that! that we read about in Sedrah Bereishis two weeks ago. If all of Am The Kaballah teaches that indeed the Tree of Knowledge did have Yisrael can meet this challenge, it is within our gift to bring about a most important purpose. Had Adam and Eve exercised self-control for just a short time, then as that Friday merged into Shabbos, they would have been instructed to eat from that Tree, and “become like Elokim”. This would have been using Hashem’s creation in the most positive way possible, thereby entering, Olam HaBah.
eternal peace and harmony to all collectively and individually. A fabulous first step towards this goal is Shabbos UK. Will you be joining us? Gut Shabbos
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The Secret Of Circumcision
Rabbi Shalom Morris
S&P Sephardi Community
PARSHAH
9
The practice of newborn male circumcision is
with indisputable evidence of their clandestine faith. However,
synonymous with Jews and Judaism. The Torah
those who eventually made their way out of Iberia found within the
records that the commandment of this procedure
practice of circumcision a form of self-sacrifice to God, indicating
was first directed at Abraham and his family.
their unyielding adherence to Judaism and Jewish tradition.
Since that time the descendants of Abraham have
The 1720s witnessed a flood of conversos into London, as they
continued to perform the mitzvah of brit milah with
fled the increased activity of the Portuguese Inquisition. A treaty
unyielding vigour, defying all attempts to blot it out
between England and Portugal meant that Portuguese officials could
by the empires of old or its opponents today.
not board British vessels even if docked in Lisbon. The leaders of
The meaning of the practice however is obscure. First given to
Bevis Marks Synagogue capitalized on this reality to pay British ship
Abraham it was a symbolic act testifying to God’s covenant with him.
captains to smuggle their ‘cousins’ to the safer harbours of England.
The location of the sign may symbolize the eternality of the covenant,
The circumcision records of Bevis Marks record that thousands of
that it would remain in force throughout the generations.
Portuguese conversos arrived over a period of 20 years. Circumcisions
According to the Talmud, circumcision symbolizes Man’s
were performed on hundreds of individuals, including elderly men in
responsibility to perfect humanity and the world. The act of
their 80s and all other ages. For these returnees this act confirmed
circumcision indicates that Man was not created perfect, but that it
their commitment to return to the heritage of their ancestors and to
was left to us to bring that about. God intentionally left Man imperfect
begin a process of re-education and return.
to teach him this invaluable lesson - that Man should not just accept
The Spanish & Portuguese Jews conducted the first major ‘kiruv’
his surroundings and lot, but work to improve the life of others and
movement in Jewish history, with the publication of hundreds of
the world around him.
books on Judaism and Jewish law, as well as translations of the
For Portuguese Jews, circumcision took on an additional
Bible and prayer book, all in Spanish or Portuguese. The story of their
meaning. Living under the guise of Catholicism following their
valiant and unlikely mass return inspires me daily, as I believe it will
forced conversion in 1497, circumcision was obviously outlawed. It
anyone else interested in learning more about the eternal heritage of
was clearly impossible to perform lest they provide the Inquisition
the Jewish people.
Lekh Lekha – Uncertainty Principle
Rabbi Joseph Dweck
Senior Rabbi Of The S&P Sephardi Community
“The quest for certainty blocks the search for meaning. Uncertainty is the very condition to impel man to unfold his powers.” ERICH FROMM “And so you see I have come to doubt
PARSHAH
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…To the land that I will show you. G-d was guiding Abraham to continue, in a grand way, on the path that he had begun. Questions are the precursors to uncertainty. Most questions are relatively comfortable, but when they challenge what we already
all that I once held as true
believe to be true, we find the greatest discomfort. We will often
I stand alone without beliefs
respond to even the suggestion of such questions with a great deal of
The only truth I know is you.”
anger and upset. Perashat Lekh Lekha teaches us that such manner
of response is not the Jewish way. Abraham emerged as the pre-
SIMON AND GARFUNKEL, KATHY’S SONG
Human beings do not do well with uncertainty. The unknown
eminent forefather of Israel because, rather than avoid these difficult
causes us discomfort, anxiety and fear, and in response, we build
questions, he explored them from an early age and continued asking
protections against doubt. The human propensity for cognitive
and examining them throughout his life. At the opening of our parsha,
comfort far outweighs the propensity for discovering truth. We will
G-d thrusts Abraham out of his comfort zone and onto a serious path
avoid learning in order to avoid questions, and we will produce
of exploration. G-d assures him that there will be a destination, and
explanations - any explanations - for phenomena that we do not
that he will finally arrive at a conclusion, but it must be discovered
understand. We aim to quiet our mental unrest rather than discover
rather than pre-determined. G-d helps Abraham to continue to lift
the nature of reality. An underlying reason for our tendency to find
himself out of his primal fight-or-flight thinking and into the deeply
quick, makeshift answers goes back to our origin as a species. In a
beautiful world of conscious thought and contemplation that can
world where one is either predator or prey, one does not have the
only be achieved from bravely exploring the uncertain.
luxury of taking time to contemplate truth, answers that are ‘good
We are told by the Hakhamim that, maaseh avot siman labanim – “the acts of the forefathers are signs for the children”. One meaning
enough for now’ suffice. Being averse to uncertainty presents considerable obstacles to human learning and understanding. Our brains are wired to make meaning out of confusing information, but we are not wired to find accurate meaning. Truth is seldom self-evident. The deeper the truth, the more elusive it tends to be, and the more it requires a journey into the unknown. This week G-d commands Abraham to leave the comforts of his familiar environment:
we take from this is that we look to the acts of our forefathers in order to gain direction towards choosing the proper paths of our own lives. When we look to Abraham, among the noble attributes by which he lived, the most fundamental and transformative was his commitment to live in, and explore, uncertainty. To him, questioning was a ticket to truth, and he asked all manner of questions, no matter how unsettling. Abraham’s legacy encourages us to explore the uncertain elements of our lives and the world. It is a legacy that informs us that finding answers is a lifelong pursuit, and that, by embracing the
Go for yourself, away from your land, the place you were born,
discomfort of uncertainty, we avail ourselves the ecstasy of discovery.
your father’s house…
It is within that ecstasy that G-d’s spirit is found.
and sends him on a journey towards an uncertain destination.
Shabbat Shalom
Prime Minister David Cameron declares support for The Chief Rabbi’s Sha
“The Chief Rabbi’s Shabbat UK is a wonderful J country to celebrate the unity and sense of comm But Shabbat UK also has a wider message that taking a moment to appreciate the value of famil I want to wish everyone taking part Shabbat Sha
Lechem Mishneh
Rabbi Daniel Roselaar
Rav Of Kehillat Alei Tzion
Two challot (lechem mishneh) must be on the table for each of the first two Shabbat meals and according to many authorities for seudah shilishit (the third meal) also. The Talmud (SHABBAT 117B) derives this from the verse “It happened on the Friday that they collected a double portion of food” (SHEMOT 16:22), which describes how the Israelites gathered manna in the desert. According to some authorities this is a biblical requirement, whilst according to others it is rabbinic in origin and the verse cited is only to be regarded as an endorsement of the rule. Even though women are generally exempt from positive time-bound mitzvot, they are obligated to make hamotzi over two loaves at the Shabbat meals because they were also beneficiaries of the miracles of the manna. Different traditions exist regarding the manner in which the challot should be cut. The Shulchan Aruch rules that just one loaf need be cut (the bottom loaf on Friday evening and the top loaf at all other Shabbat and Tom Tov meals), whilst the Rashba and Vilna Gaon rule that both loaves should be cut and distributed. The Mishnah Berurah recommends that if possible one should have two small loaves at each meal and that both should be used. Chassidic and kabbalistic traditions follow the practise of the Ari and require twelve challot for hamotzi at Shabbat meals, as a reminder of the twelve showbreads that were placed on the shulchan in the Temple each Shabbat. Within these traditions there are different customs concerning how the challot should be arranged and how many should be eaten at each meal. Though preferable, it is not essential that both challot be presently edible. Thus a frozen challah may be taken out of the freezer and used for the mitzvah of lechem mishneh. If for whatever reason a person does not have two whole challot he should nonetheless make hamotzi using just one loaf, or even a slice of bread (though if possible two slices should be used to resemble the lechem mishneh). Whilst the
PARSHAH
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normative minhag is that lechem mishneh is required only for the challot served at the formal Shabbat meals, the Kitzur Shulchan Aruch writes that if one is making kiddush on Shabbat morning and eating cake and biscuits, two complete cakes should be on the table to fulfil the mitzvah even in this context. Whilst kiddush is recited the challot should be covered. There are two explanations for this practise: Several authorities cite the Talmud Yerushalmi to the effect that they must be covered in order “not to shame them.” Since the challot are inanimate objects without emotions this term should not be taken literally and it really refers to the rules of precedence that govern brachot for food. Normally the brachah for foods made out of grain (hamotzi/mezonot) should precede the brachah for wine (hagafen). Since the order is reversed at the Shabbat table – because kiddush must precede the Shabbat meal – the challot are covered so that this disregard for the normal order of precedence is not so blatantly obvious. Alternatively, the Abudraham suggests that they are covered so as to resemble the manna, which was covered by dew when it fell in the wilderness (and according to some sources a cloth should also be placed underneath the challot, since the manna was sandwiched between two layers of dew). There are several different halachic implications that depend upon which of the above explanations is accepted as authoritative. If no wine is available and kiddush is recited over the challot, they would need to be covered only according to the second explanation. Likewise, at seudah shelishit, which is not preceded by kiddush, they would also need to be covered only according to the second explanation. Conversely, if cakes and biscuits are being served at Shabbat morning kiddush instead of a full meal, it is the first explanation that would require such foods to be covered whilst kiddush is being recited. Furthermore, according to the first explanation one could suggest that an opaque challah-cover should be used so that the loaves are not visible, whereas according to the second explanation a transparent cover might suffice. Interestingly, the Shulchan Aruch (RAMA 242:1) mentions a further custom that commemorates the manna: to eat bourekas on Friday night, since the filling is covered by pastry above and below, like the manna which was protected by dew above and beneath it.
abbatUK – the largest national project for the Jewish communities in the United Kingdom.
Jewish initiative that brings together tens of thousands across our munity that has been a hallmark of Jewish life for generations. t speaks to everyone in Britain, because we can all benefit from ly, friends and community life. alom.”
Bible Personalities from "People of the Book" (2007: Targum)
Rabbi Osher Chaim Levene
Orah
PARSHAH
12
Avraham: The Other-Sider Name: Other names: Life span: Spouses:
Avraham (originally Avram) Aisan Ezrachi 175 years Sarah, Hagar, Keturah [IDENTIFIED BY SOME AS HAGAR]
Father: Terach Mother: Amaslai Place of Birth: Ur Kasdim Children: Yitzchak, Yishmael, Zimran, Yokshan, Medan, Midyan, Yishbak and Shuach Place of Burial: Cave of Machpaleh ÂÂ Inferred existence of Creator of the universe at the age of three.
ÂÂ Thrown into furnace by Nimrod for rejecting idolatry. ÂÂ Moved with his father away from Ur Kasdim. ÂÂ Had prophetic experience at the age of 75 in which G-d instructs him to travel to Canaan.
ÂÂ Due to famine, descended to Egypt where Paroh ÂÂ ÂÂ ÂÂ ÂÂ ÂÂ ÂÂ ÂÂ ÂÂ ÂÂ ÂÂ ÂÂ ÂÂ ÂÂ
kidnapped and then released Sarah Battled the four kings in order to rescue Lot. Entered the “covenant of the split halves”. Married Hagar and fathered Yishmael at the age of 86. His name changed from Avram to Avraham. Hospitable to his angelic guests Prayed for Sedom to be spared destruction Sojourned in Gerar where Avimelech kidnapped and then released Sarah Fathered Yitzchak, following Sarah’s miraculous conception. Bound Yitzchak at the akeidah. Purchased Cave of Machpalah and buried Sarah. Sent Eliezer to find a wife for Yitzchak. Married Keturah and bequeathed all of his possessions to Yitzchak. Died and buried by Yitzchak and Yishmael in Cave of Machpaleh.
The first of the patriarchs, Avraham single-handedly revolutionized the world. The world he was born into was a spiritual wasteland, an idolatrous society. From the formation of Adam, over the course of two millennia, human civilization had regressed into a world of chaos.1 Starting at an early age, Avraham changed all that. He fearlessly set out on a daring journey in the quest to discover the Supreme Being. He asked the question: “Is it possible that the world has no Master?” and G-d appeared to him to say, “I am the Master of the Universe”.2 Avraham affirmed this belief when he renounced idolatry and stood ready to die when thrown into Nimrod’s furnace, only to miraculously emerge unscathed.3 Pioneer of humanity’s search for the divine, he was an iconoclast. The lone crusader who undauntedly fought the whole world and won, the original Jewish forefather is called Avraham Ha’Ivrei4- literally, “Avraham the other-sider”. The individual from the “other side of the river”, his approach to life was with a diametrically opposite perspective to that held by his pagan society.5 Avraham brought curtains down on the disastrous first phase of human history. He closed the chapter on 2000 years of emptiness, and Man’s abysmal failure to relate to G-d. Heralding a fresh beginning, Avraham introduced a new world order. The second stage in history, termed “the era of Torah” whose duration would last for the next two thousand years, began with him. (The third phase, starting from the fourth millennium beckons in the epoch leading to Mashiach).6 He 1 Sanhedrin 97a 2 See Bereishis Rabbah 39:1 where his discovery of G-d is compared to a traveler passing by a burning castle who inquired: “Can it be that this castle has no master?” upon which the master revealed himself. 3 Bereishis Rabbah 42:8. See our essay on Nimrod: The Rebel. 4 Bereishis 14:13 5 Bereishis Rabbah 42:8 6 See our essay on Lot: State of Confusion
was the “light” which banished the original “darkness” in the world.7 Instructing Mankind of G-d’s existence and how creation was meaningful only insofar as the individual develops this relationship and emulates his Creator, Avraham traveled far and wide to “proclaim G-d’s Name in the world”.8 Attracting many converts under his wings,9 Avraham was eminently successful in this holy mission to crown G-d as Master not only of Heaven, but also of Earth.10 Steering creation back on course, his teaching revealed the raison d’être of creation. Only in the observance of G-d’s instructions as laid out in the Torah – itself the blueprint of creation – would the purpose of life be realized. (In fact, from Sinai onwards, observance of the Torah dictates was to be the key to the world’s continual existence.11) Only from an Avraham could the true nature and revelation of creation manifest itself in earnest. The “pillar of the world”,12 Avraham justified “creation” itself. His new beginning meant creation was invigorated because of him. Thus, Avraham is attributed as the reason for creation; the letters of be’hebaram, “when they were created,”13 rearrange to form the word b’Avraham, “[created] for the sake of Avraham”.14 Parallel to the ten proclamations through which G-d created the world15 were the ten tribulations of Avraham’s life.16 The ten tests were:17 (1) Avraham’s hiding from Nimrod (2) Avraham cast by Nimrod into the burning furnace (3) Avraham leaving his family and homeland (4) To leave Canaan because of the famine and travel to Egypt (5) Sarah’s capture by Paroh (6) Avraham’s rescue of his nephew Lot (7)
That his children were destined to suffer the exile of Four Kingdoms
(8) Avraham’s circumcision (9) To expel Yishmael and Hagar (10) Binding of Yitzchak at the akeidah The unfolding revelation of Creation is mirrored in Avraham’s Herculean efforts. Through his many trials and tribulations, and withstanding tests of his commitment to G-d, Avraham inaugurated a novel and trailblazing path. The primary patriarch, Avraham’s name encapsulates his stature as av, “father”. He was universally celebrated as the “father of multitudes of nations”18 – the one who established the principles for an all-inclusive pathway of living for generations to come. He chartered a new road and direction unrelated to anything preceding him.19 Credited as “first of the converts”,20 his was a symbolic rebirth.21 In fact, his declaration “I am earth and ashes”22 hints how this unfolded in his divine service: he 7
“There shall be light” (Bereishis 1:3) refers to Avraham (Bereishis Rabbah 2:3). His birthplace, Ur Kasdim, signifies “light” (Ur) coming out of the darkness of the valley (Kasdim). His other name Aisan Ezrachi alludes to Mizrach, the East from where the sun starts to shine its “light” onto the world. 8 Bereishis 12:8. 9 Rashi, Bereishis 12:5 10 Rashi, Bereishis 24:7. Avraham was the first to declare G-d Master [of the Universe] (Berachos 7b). 11 Following 20 inconsequential generations of mankind, Avraham received the reward of them all (Pirkei Avos 5:1-3). 12 Shemos Rabbah 2:6. 13 Bereishis 2:4. 14 Bereishis Rabbah 12:4. Indeed, the Midrash remarks that Avraham should really have been created before Adam (Bereishis Rabbah 14:6). 15 Pirkei Avos 5:1 SPON ORE 16 The parallels – Ten Proclamations; TenSPlagues, TenD Commandments – are often interconnected. See, for example, Sefas Emes. Bo 5639, Ohr Gedalyhu, Moadim p.138 17 Pirkei Avos 5:3 according to Rashi. See Rambam, Commentary to Avos for a different listing. See also Pirkei de’Rebbi Eliezer Ch.26-31 18 Bereishis 17:5 He was revered him as “a prince of G-d” (Bereishis 23:6), hailed as a noble among the gentile nations (Chagigah 3a) 19 See Maharal (Gur Aryeh, Noach) how Avraham’s journey away from home closes a chapter in his life and how his exemption from the mitzvah of honoring parents was because Avraham was not an extension of his father Terach but would establish a new lineage. See also our essay on Terach: No Interruption. 20 Chagigah 3a 21 Avraham’s status as a convert, having shed his earlier identity, meant Avraham was like a brand new creation. His miraculous escape from Nimrod’s furnace marked his symbolic rebirth as a newly-forged entity (mirroring the ex nihilio of creation) – after which he was divinely instructed to journey away and break off all ties with his past. This explains why the Torah’s account of Avraham’s life only begins at this point (Ohr Gedalyahu, ). 22 Bereishis 18:27
would typically incinerate his past achievements into their bare elements – “ashes”, the last vestiges of a former existence. His focus was on the “earth”, in the emergence of new life, through which to “create” and renew his relationship with G-d. Thus, it is not surprisingly to discover that Avraham, the reason for creation, is himself synonymous with the central trait that defines creation. The world, as an altruistic expression of the Creator’s love for His creatures, “is built upon [G-d’s] chesed, lovingkindness”.23 And it is Avraham who is the paradigm of human acts of chesed, loving-kindness.24 He provided exemplary hospitality25 – consisting of food, drink and escort26 – onto people from all walks of life, including idolaters. Having provided them with all their needs, he redirected their gratitude to the Source of all benevolence.27 In this way, Avraham instructed every person he encountered of how to relate to G-d and express gratitude for His eternal acts of kindness. However, Avraham’s most profound and everlasting “creation” was, in actual fact, the supernatural birth of the Israelites and the nation of Yisrael. The “founding father”, G-d’s Chosen People would emerge from him.28 The “creation” of this Torah-observant nation was the pledge of existence exclusively defined in its relationship with G-d.29 The immutable bond was sealed with bris milah, “covenant of circumcision.” Only after this operation did the patriarch gain mastery over all 248 components of his body – corresponding to the numerical value of the name Avraham.30 Only upon removing the spiritual impediment symbolized in the foreskin, was man given over to his Creator and on the pathway to becoming the ‘perfect’ type of person G-d originally sought to create. This gives an insight in how the word bris, “covenant” is relates to the word briah, “creation”.31 Every Jewish male enters “the covenant of Avraham”.32 This indelible sign confirms his membership of a nation (also called bnei bris, “children of the covenant”) whose existence is defined by upholding the purpose of “creation” where G-dliness penetrates into every aspect of living. That is to say, upholding their unremitting love of G-d come what may – even at the pain of death. G-d fondly referred to this patriarch as “Avraham my beloved”,33 as him and his descendants would portray an interminable love and commitment to Torah and mitzvah observance.34 Avraham’s love for G-d surpassed even that of his personal love – in his willingness to die in the furnace, in expelling Yishmael, in his readiness to sacrifice Yitzchak etc. And this was his legacy as G-d testifies how Avraham would “command his children and his household after him that they keep the way of G-d”35 His unflinching commitment affirmed him as the appropriate progenitor of the Chosen Nation to be entrusted with the task to fulfill the purpose of existence. Avraham’s legacy is therefore the inspiration for us, his offspring, to unreservedly dedicate ourselves to the Torah, blueprint of creation, to a life punctuated by kindness and exaltation of G-d’s Glory. The people of Israel inherited Avraham’s tenacity to stand against world opinion as the “other-sider,” in order to fulfill our mandate as “a light onto the nations”.36 23 Tehillim 89:3. 24 “To give chesed, kindness to Avraham…” (Micah 7:20). He was also the fount of blessing (“You should be a blessing” Bereishis 12:2) that also is connected to the blessing of creation itself. 25 Bereishis 21:33. Despite being in pain whilst recovering from his bris milah, he nonetheless sought to find wandering guests to invite into his home. 26 Avraham’s planting of an eshel (Bereishis 21:33) is an acrostic for acheilah, “eating”, shisiah, “drinking” and levayah, escort (Sotah 10a & Rashi ad. loc). 27 When a guest wanted to recompense Avraham for his kindness, he would persuade him to instead “bless G-d of the Universe for eating from [the world that] is His” (Bereishis Rabbah 49:4). 28 Ramchal, Derech Hashem 2:4:2-5, explains that to rectify Adam’s sin, G-d set a time limited for an individual who would be “the roots” to father a new nation, whose descendants, as “branches” would become his chosen nation to disseminate His glory in the world. That individual was Avraham. 29 The opening word of the Torah bereishis hints at how creation was the sake of Israel, who are also termed reishis, “the first” (Rashi, Bereishis 1:1). 30 Nedarim 32a 31 See Ramban, Bereishis 6:18 32 The blessing of circumcision recited by the father is “Blessed are You…who has commanded us to bring him into the covenant of Avraham, our forefather”. Indeed, it is Avraham who prevents those who are circumcised from entering Gehinnom (Bereishis Rabbah 48:8) 33 Yeshayah 41:8 34 See our essay on Shem and Ever: Torah Academy. 35 Bereishis 18:19 36 Yeshayah 49:8
Lech Lecha: Raising Awareness In Higher Definition
Daniel Fine
Maggid Shiur, Aish Gesher and Author of Journey Through Nach
In 1939 George Dantzig, in his first year of postgraduate studies in the University of Berkeley, arrived late to a class – to find two maths problems on the board. He copied them down and quickly set about solving this homework, working hard for a few days and then handing his assignment in to his professor. A few weeks later he received an excited knock on his door from Professor Neyman. It turned out that this was not homework – these were two of the most famous unsolved statistics problems. Nobody could solve them because they were ‘impossible,’ yet George was simply unaware that they were impossible and thus was freely able to solve them. Sometimes in life it is our own constraints and limitations on ourselves that can be suffocating to the point of non-achievement, whilst it takes something big and perhaps momentous to lift us out of our own constructs and notions. In parshas Lech Lecha Avraham is told to leave his homeland and family, a family who had rejected him already for his monotheistic beliefs, and go to the Land of Israel where he would receive divine blessings of progeny and opulence. This is the first of Avraham’s ten celebrated tests. Yet why was this a test at all? He was promised wealth and an entire dynasty to be able to fulfil his life’s calling, in return for simply emigrating to a wonderful and holy country? Further, we may ask why only Avraham had ten tests – why was the same not true of Yitzchak or Yaakov? The answer, as provided by the Malbim and Rabbi Zev Leff, is that the test of Lech Lecha was to see the Land of Israel as a land of blessing. This meant re-adjusting his way of thinking so that when he arrived in the land, a famine would not detract from his viewing the land as ‘a land of blessing’. Even today, the glory of the land of Israel is not its physical beauty, but its spiritual propensity, splendour and expanse. Thus, if a famine meant to be a catalyst to augmenting Avraham’s faith in G-d, greeted Avraham upon entering the land, Avraham had to understand that this was part of the spiritual wholesomeness of the land. In short, this test was about raising Avraham above and beyond his own constructs and self-imposed notions to a higher definition. The same is true of the need for the ten tests in general – as the first person to discover G-d alone, Avraham’s own workings and calculations were augmented by these tests to reach a higher level and understanding beyond his own constructs. I had the privilege of placing madrichim for ShabbatUK last year. From my very narrow vantage point far away in Jerusalem I saw, felt and read the tremendous energy and excitement of a Shabbos that truly embodies the notions of raising our constructs and notions. And the UK is only a small speck in the magnitude that is the global Shabbos Project. To see a renaissance (even for one Shabbos) of community-wide Shabbos observance and Jewish identity is something that few would have been able to predict or forecast. To be raised up via experiencing idealistic communal activism channelled to harnessing the potential of what a Shabbos can be like is to retraverse the theme of these tests of Avraham.
PARSHAH
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Perhaps we can add a final point here. There is an interesting dissonance of sorts relating to what we know about Avraham Avinu. On the one hand we know from various sources from Chazal about Avraham’s prominence in philosophical reasoning - both in the way he himself came to G-d and his spreading monotheism to thousands of others. Yet nothing of this is written on the pages of Chumash - all we are told about is Avraham’s chesed kindness in relation to his welcoming guests and his tefillos for others Why? One could suggest that it was Avraham’s chesed that motivated the entire mission - the reason he spread his philosophy to others is because he cared about their welfare so much. Or perhaps in the merit of his chesed his words and philosophy were accepted by others. This year, however, a new idea dawned upon me in this area. As intellectual prowess and abilities increase, so too can narrowness and dismissal of others. The more one feels they are an expert, and the surer one is of their own views and lifestyle, the more confident one feels that others are wrong, backwards, or mistaken. Due to the boom of technology, the globalisation of business and social media, we live in an unprecedented age whereby many cultures meet are constantly meeting each other. In generations past, one tended to encounter predominantly like-minded people, whilst nowadays the entire gamut of views, lifestyles and cultures are constantly crossing paths. Yet even though there exists this crossculture sharing of ideas, and even though there exists a tremendous push towards political correctness and general acceptance, there is still a tremendous amount of dismissiveness and narrowness when it comes to evaluating others and their culture and constructs. People overwhelmingly tend to evaluate others on their own terms (governments have often made this mistake in trying to force democracy upon peoples who have not experienced it before), and then dismiss others without any real thorough objective research. This is the epitome of narrowness, for one is looking at the world via one’s own clouded lenses and tries to project homogeny when it does not exist - ultimately refusing to recognise individuality and individual talents. Yet there is a way to avoid this pitfall. In Avraham’s generation polytheism and idolatry were rampant. Very few people had the constructs or awareness to embrace or even approach monotheism. Yet Avraham’s chesed was the catalyst for the acceptance of this ‘radical’ belief in one God. For when one sees the greatness of another person, and especially when one is on the receiving end of an act of kindness, one is pushed to make a mental decision that there is worth and value to this person; upon which one is willing to exit their own constructs and trapped narrowness and instead decide to take in something from someone else. In plain terms, once people were recipients of Avraham’s genuine warmth and care they were much more receptive to his message, for they were willing to forgo their own narrowness and enter someone else’s world to see it ‘from the inside.’ This theme is also true of the Shabbos Project. Via the myriad acts of communal kindness and organisation people not only enjoy this Shabbos, but experience the breath of fresh air that is removing oneself from one’s own limited tunnel vision and connecting to something bigger, seeing it from the inside. Wishing you a good Shabbos, Daniel and the team
The Start of Shabbos & Candle Lighting:
דיני כניסת השבת והדלקת נרות
Rabbi Yonason Roodyn
This Page is kindly sponsored by the Federation
PARSHAH
14
Aish UK and Federation ShailaText Team Since launching the ShailaText service in June, the Ask the
Shabbos either 18 or 20 minutes before shkiya. The minhag in
Federation team (comprising Dayan Lichtenstein and Dayan Elzas of
Yerushalayim is to bring in Shabbos 40 minutes before shkiya6.
the Federation Beis Din, along with Rabbi Yonason Roodyn, Rabbi
ÂÂ If a town has a single community and they decide to bring
Dovid Tugendhaft, Rabbi Yaakov Hamer and Rabbi Eliezer Zobin) have
in Shabbos at a specific point during this time period, all
answered many shailos on Hilchos Shabbos, including the halochos
other Jews living in the vicinity are obligated to cease from
of candle-lighting. Rabbi Roodyn expounds further on this topic below.
melacha by this time. This can be very common during the summer months, where it is undesirable to bring Shabbos in
What time should Shabbos be brought in? The halachic day begins in the evening as the verse says1 ויהי ערב
ויהי בוקרimplying that night comes before day. However, in practice we assume that the day finishes at sunset but we do not say for certainty that the day is over until nightfall. As such Shabbos begins (at the very latest) at sunset (shkiya) on Friday and ends (at the very earliest) at nightfall (tzeis hakochavim) on Saturday.
just before sunset (which can be as late at 9:22pm in London).
ÂÂ If there is at least one community, shul or minyan in town who delay bringing in Shabbos, then an individual may bring in Shabbos just before sunset.
ÂÂ Even if one did not make a verbal acceptance of Shabbos, lighting candles (for a woman7) reciting Mizmore Shir, or Maariv8 is deemed to be enough9, and he may no longer do melacha. Even if he has not yet davened or lit candles, he must
Within certain, defined limitations, one may extend the length of
nonetheless refrain from all melacha just before shkiya10.
Shabbos by bringing it in earlier on Friday afternoon and taking it
ÂÂ If one has already brought in Shabbos, he may ask another
out later on Saturday night. In fact it is even a mitzvah to do so2, this
Jew (who has not yet brought in Shabbos) to do melacha for
‘extra’ time added on to Shabbos is known as ‘Tosefet Shabbos’.
him, as long as it is before shkiya11.
ÂÂ Shabbos can start any time between plag hamincha3 (1¼ variable hours before sunset) and shkiya (sunset) on a Friday afternoon.
ÂÂ Before shkiya, one may explicitly ask a non-Jew to do melacha for him12, there is no need to hint.
ÂÂ If an individual accepted Shabbos early and now has a
ÂÂ If an individual accepts Shabbos on himself during this time
pressing need to do melacha, a Rav must be consulted. One
(by making a verbal acceptance of Shabbos ), he may no
may not do melacha in such a situation without guidance
longer do melacha.
from a competent halachic authority, as many complex issues
4
ÂÂ Ideally one should verbally accept Shabbos and refrain from all melacha by 18 minutes before shkiya5. One may not do
are involved13.
ÂÂ The twilight transitional period between shkiya and tzeis hakochavim is known as bein hashmashos. During this time
melacha after shkiya.
ÂÂ The accepted custom in England is that the official time for Shabbos is 15 minutes before shkiya. This is the time that is published in all calendars etc. As such the notion that there is an 18 minute buffer zone is incorrect, rather this is limited to just under 15 minutes.
it is not yet dark and as such there are a number of leniencies that will apply to this time period that will not apply to Shabbos-proper, the details of which are beyond the scope of this article. Many of these leniencies are regarding asking a non-Jew to do melacha. These leniencies will only apply to twilight on Friday, but not twilight on Saturday.
ÂÂ Other communities around the world bring in Shabbos at different times before shkiya. Common practice is to bring in .ל''א:'בראשית א . כ''ג,ב' ומ''ב ס''ק י''ט:רס''א .'ב:רמ''א רס''א .רס''א מ''ב ס''ק כ''א .בה''ל רס''א סוד''ה מתחילת
1 2 3 4 5
שמעתי בשם הגרש''ז אוערבאך זצ''ל שמנהג זה אינו מחייב אלא את הנשים וגברים מותרים במלאכה עד זמן תוספת שבת6 .)וא''צ להפריש ממלאכה מ' דק' לפני השקיעה (כמדומני שכתוב בס' הליכות שלמה .'י: רס''ג7 .י''א: רס''ג8 . רס''א מ''ב ס''ק ל''א9 .ב' מ''ב ס''ק כ''ג: רס''א10 .כ''א ועי''ש בהערה ק''ו ששייך חילוקים בזה: שש''כ מ''ו11 .'א: רס''א12 . עי' שש''כ פרק מ''ו הערה י''א13
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ShabbatUK Learning Programme Amira L’Akum Wednesday evening: Maariv Bizmano at 8:00pm Shiur by Rabbi Avrohom Heckscher at 8:15pm
info@malki.graphics
Shabbos afternoon: Learning from 3:45pm to 5:15pm. Mincha at 5:15pm followed by Seuda Shlishis at which the Rav will speak.
We look forward to welcoming you to what promises to be an inspiring programme.
PERSONAL INVITATION SHABBAT 24 OCTOBER * PERSONAL INVITATION SHABBAT 24 OCTOBER * PERSONAL INVITATION
PERSONAL INVITATION SHABBAT 24 OCTOBER * PERSONAL INVITATION SHABBAT 24
SHABBAT UK 24.10.2015
Shabbat Kiddush at Goschalks 46 The Ridgeway
OPEN SHUL
OPEN HOME
OPEN HEART
In honour of Shabbat UK, we would like to give you a warm welcome to our shul. Come and join us for a special community Kiddush of food & drink, between 11.00 - 12.00. This is an event open to all, whether religious or not. The morning service will consist of prayers (from 9.00), hearing the Torah, Lech Lecha. In addition, if you or any of your friends, would like to join one of our families for a Shabbat meal on Friday night 23 or lunch 24 October, call Judith (0759 830 1277). Why not make this an extra special Shabbat, take us up on our invitation in the spirit of Shabbat, we would love to see you. Be a part of this very special Shabbat which will take place in 550 cities World Wide. (Any questions, call Shmuel 0795 665 7186)
PERSONAL INVITATION SHABBAT 24 OCTOBER * PERSONAL INVITATION SHABBAT 24
ught to yo uf Bro
y first time ... o r t h e ver
For all ladies and girls age 15+ Let's unite together for an uplifting evening focusing on the gift of שבת
9-11pm Friday Night 23rd Oct NW London: Hendon Adath Shul Hall Edgware: Family Halberstadt 4 Fairview Way HA8 8JF
LADIES... As a follow-up to Shabbos UK, and in response to a number of requests from ladies and girls in a wide age range, Rabbi Tugendhaft will be running a course on
HILCHOS SHABBOS
He aims to cover all the main aspects of Hilchos Shabbos, be”H, in eight sessions. The shiurim will take place at Nishmas Yisroel on 27th October 10th & 24th November 15th December 5th, 12, 19th & 26th January Please email mail@bhny.co.uk for further details
4 Brent Green, Hendon, London NW4 2HA www.bhny.co.uk | Reg Charity No 1136805
Do you really know Hilchos Shabbos? Would you like to enhance your knowledge? Why not sign up for an exciting new project? Each week, before Shabbos, we will send you, by email or post, practical Shabbos halachos to read and study. Every Shabbos Mevorchim, there will be gatherings on each participating street for neighbours to revise and discuss the previous four weeks’ halachos together. To participate, please contact Mrs P. Spitzer on learn.hilchos.shabbos@gmail.com
Quiz Time Answers
LAST WEEK’S ONEG SHABBOS INADVERTENTLY CONTAINED SHEMOS. PLEASE DO NOT THROW IT AWAY, BUT DISPOSE OF IT APPROPRIATELY. 1 The letter Hei. Perhaps this letter was chosen because they were looking for a new beginning in order to have children. This world was created with the letter Hei and therefore it represents a new start. 2 The Maharal says that it is in order that we should know that Hashem picked Avraham and the Jewish Nation not based on any action or reason. 3 The Radak says that it comes to teach us how Avraham was not scared against these most powerful armies since he placed his reliance on Hashem. 4 The Chizkuni explains that Avraham was then given provisions so that when he spoke with the King of Sedom he would not need to hold anything back. The Tzror Hamor answers that it was for the benefit of the King of Sedom when
he saw how generous Avraham was to Malki Tzedek he felt he could then ask for all the captives back. 5 Bris means a covenant and Bein means between and Besorim means flesh. This bris was formed by cutting animals into two parts and going between them. 6 The last Mishna in Pirkei Avos Chapter 5 says that at the age of 100 a person is like dead and left this world. It is when his physical desires are at a minimum. Avraham had bris milah at 99 so that Yitzchok would be born with minimal physical desires so that he could devote himself to spirituality and Hashem. 7 The Gemora in Taanis 21a when talking about the story of Nochom Ish Gam Zu brings that Avraham threw earth and it turned into swords and the stubble turned into arrows.
Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home — as there have been few left in shuls.
This newsletter contains Divrei Torah and may contain Sheimos - please dispose of accordingly.